Due to a lack of expertise upon which to
build a thoroughly authentic system, the
by Arthur Collins
The spells presented herein offer no
obstacles to their use in AD&D® games.
They are demonstrations of the druid’s
power over the natural environment, as
most of the druidic spells in the Players
Handbook are. However, in putting togeth-
er this list, it seemed wise to round out the
druid’s spell capabilities by also including a
set of ceremonial spells, as Len Lakofka
did for the cloistered cleric NPC in
DRAGON® issue #68 and for clerics in
general in DRAGON issue #58. Some PCs
are unlikely to be interested in such
things: Of what use are they in your basic
adventure? Yet the working druid in his
community would be expected to perform
such ceremonies every year.
Little is actually known of the ancient
Celtic religion. The Celts flourished
around the second century B.C., and most
of the writers who commented on them
before their absorption into other cultures
were very prejudiced (Julius Caesar, for
example). What little we can pin down
comes primarily from Irish and Welsh
sources, and even they are not particular-
ly reliable. Then, too, there is a world of
difference even between the Irish and the
32 JUNE 1987
Welsh perspectives (just ask one of them),
and even on those points where they
agree, the insular Celts of the British Isles
cannot be taken as exemplars of the great
Celtic civilization of the European main-
land. One is left to follow one’s fancy as to
who is more representative or which
makes for a better fantasy model.
Even the facts that we have are some-
times a bit awkward for building a druidic
sect within a fantasy setting. Legends &
Lore and the Encyclopedia Britannica
offer the same list of four major Celtic
festivals and agree on their dates: Samain,
November 1; Imbalc, February 1; Beltane,
May 1; and, Lugnasad, August 1. It might
work better, however, to connect AD&D
game druids to a solar calendar, such as
the one used by the Neolithic culture that
built a number of prehistoric structures
like Stonehenge. In that case, the four
main festivals should coincide with the
winter solstice, vernal (spring) equinox,
summer solstice, and autumnal equinox.
Calendars change from culture to culture
and from age to age, but the dates given
for the Celtic festivals are a good month
away from the equinoxes and solstices.
They do not match the agricultural sea-
sons well, either.
following changes to the information given
in Legends & Lore are suggested. Imbalc,
which seems to deal with the lambing
season (mid-winter), would be identified
with Yule Night itself (around December
22 or 23 on our calendar). Beltane is a
solar festival which belongs at the vernal
equinox (around March 22 or 23); it should
be placed there or at the first full moon
following the equinox Lugnasad was the
time of the great Tailteen Fair, and its
garlands belong with Midsummer Night
(June 22 or 23). Samain was the end of the
harvest, and would best be placed at the
time of the harvest moon, which is the
moon nearest to the autumnal equinox
(September 22 or 23); for consistency’s
sake, this date could be placed at the first
full moon following that equinox. These
suggestions form the basis of most of what
is presented in the ceremonial spells.
Human sacrifices are not dealt with in
these spells. For the most part, the cer-
emonial spells related to the seasons use
offerings of milk, cattle and fire, garlands,
and first fruits and fire. It would be rea-
sonable to assume that animals would be
used in appropriate offerings at these
times and others. The subject of human
sacrifice, however, should be left up to the
DM. If the DM’s Celtic-style culture goes
for such things, that’s fine. In my cam-
paign, only certain druids perform human
sacrifices, and only in the less civilized
realms of society. As noted in Legends &
Lore, if human sacrifices are performed,
condemned criminals will be used.
What follows is a list of 21 new druidic
spells, some of which are reversible.
Descriptions, areas of effect, and other
pertinent information are included in each
spell listing.
Ferment (Necromantic) Reversible
Level: 1 Components: V,S,M
Range: Touch CT: 1 segment
Duration: Perm. ST: None
AE: 1 gallon/level
Explanation/Description: By means of a
ferment spell, the caster causes liquids,
even liquids of high viscosity, to ferment
their sugar and starch (if any) into alcohol.
Most natural liquids would be ferment-
able, but the final judgment of what liq-
uids are and are not is up to the DM. One
gallon may be fermented for every level
the spell-caster has. Alcohol content rang-
es from 2% to 8% in the finished product
(roll 2d8). The mash thus produced is not
necessarily rendered palatable by the
spell. The reverse of the spell, spoil, does
to liquids what wild vinegar yeasts do to
wine; it makes them go bad. Note that
good wine can be spoiled, but bad wine
cannot have its awful taste reduced by
further fermentation. The material compo-
nent for this spell is a raisin (spoiled in
case the reverse of the spell is desired) or
other dried fruit.
Find Water (Divination)
Level: 1 Components: V,S,M
Range: 3” CT: 4 segments
Duration: 3 turns ST: None
AE: 1” path
Explanation/Description: This spell enables
the caster to find any water source within
range of the spell, allowing him to esti-
mate how plentiful the water is. After
casting the spell, the druid may search the
immediate vicinity, and any water within
3” of the druid in the direction of concen-
tration (along a 1” wide path) will be
detected. The druid will be able to tell
approximately how much water there is;
these estimations will be: traces only, a
small amount, a goodly amount, a large
amount, or a vast supply. The druid will
not know whether or not the water is
drinkable until he reaches it. Thus, the
druid might detect a water source beneath
a cave floor, but will not know if it is pota-
ble until the party digs down to it. Note
that no barriers of any kind affect this
spell. Water can be found through rock,
metal, or any other material, as long as the
water is within spell range and area. The
material component for this spell is a
forked stick (divining rod).
Hibernate (Enchantment/Charm)
Level: 1 Components: V,S,M
Range: Touch CT: 1 round
Duration: Special ST: Neg.
AE: 1-3 creatures
Explanation/Description: A creature sent
into hibernation by a druid will sleep in a
torpid state for as many weeks as the
caster desires (up to as many weeks as the
caster has levels). During that time, the
creature’s needs for oxygen, food, water,
and such are all but negligible. The crea-
ture can be awakened, but will go back to
sleep when it is no longer interrupted,
unless it makes another saving throw.
When the spell expires, the creature will
awaken with a very intense hunger. Note
that from 1-3 creatures can be hibernated:
1 large, bear-size creature, 2 man-size
creatures, or 3 smaller creatures. Humans
and humanoids are as liable to the spell’s
effects as any other creature. Sentient or
quasi-sentient plants and plant beings will
go dormant if subjected to a hibernate
spell, just as they would in winter. The
material component for this spell is the fur
from a mammal that hibernates (squirrel,
bear, etc.).
Nectar (Conjuration/Summoning)
Level: 1 Components: V,S,M
Range: Touch CT: 1 segment
Duration: 1 round ST: None
AE: 1 flower or blossom
Explanation/Description: When a druid
casts a nectar spell on a flower, he is able
to grasp it in his hand and “milk” it. Up to
one quart of nectar can be milked from a
flower. The plant upon which the flower
grows must be living. The nectar is mildly
alcoholic, and has the flavor and fragrance
of the plant from which it is produced.
The nectar itself is of the same quality as a
fine wine. If the druid holds a receptacle
beneath the flower, he can fill it with the
nectar. Otherwise, he can simply hold the
flower over his or another’s mouth. Crea-
tures that prize fine drink will appreciate
this druidic spell.
Ceremony: Witness (Evocation)
Level: 2 Components: V,S
Range: Hearing CT: 1 round
Duration: Special ST: None
AE: 1-4 individuals
Explanation/Description: Within their
society, druids are legal officials as well as
religious leaders. Having a druid witness
an oath or vow makes it binding upon the
party or parties making the promise. The
person making the oath or vow presents
himself to the druid and pronounces it,
calling upon the powers that be to keep
the pledge made until its fulfillment. The
druid then casts the spell, and the pledge
is completed. Various consequences may
befall the person failing to keep his word.
These consequences must be agreed to by
all concerned, and are made part of the
oath or vow. For example, a person might
promise to return with a herd of cattle
stolen from a neighboring lord. A time
limit might be offered by the oathtaker.
The oathtaker seals his oath by saying
something like, “and may my right arm be
palsied if I fail to fulfill this oath.“ After the
druid witnesses the oath, the oathtaker
must fulfill his literal word, or his right
arm will indeed be palsied — permanently.
The druid may advise the oathtaker
against making rash promises, and may
suggest suitable modifications of oaths, but
the final say is the oathtaker’s. After wit-
nessing the oath (which the druid does at
his discretion), nothing more can be done
about it: The conditions are set, and the
powers invoked see to it that the conse-
quences are administered in the event that
failure occurs. Warriors often take oaths
to perform certain deeds. Druids take holy
vows at 1st level, 7th level, and 12th level.
Unless a permanent condition is evoked
(such as an initiation to druidhood), once
New Druidic Spells
1st level 4th level
Ferment Ceremony: Summer
Find water Decompose
Hibernate Effervescence
Nectar Rainbow
2nd level 5th level
Ceremony: Witness Ceremony: Autumn
Fertilize
3rd level Geyser
Ceremony: Spring
Snapdragon
the oath is performed the witness spell
expires. However, certain oaths might be
binding for years. The death of the oath-
taker breaks all but the most terrible
oaths. Note that there is no material com-
ponent for this spell.
Ceremony: Spring (Evocation)
Level: 3 Components: V,S,M
Range: Special CT: Dusk to dawn
Duration: 1 year ST: None
AE: Druid’s charge
Explanation/Description: The seasonal
spells of spring, summer, autumn, and
winter have the following in common.
Range and area of effect are the druid’s
charge: in other words, the land and peo-
ple under the druid’s care, large or small.
If the druid is off on his own, then he is in
his own charge. A party of adventurers, if
of the druidic religion, might be consid-
ered his charge. A druid of insufficient
level to cast one of these spells is part of
someone else’s charge, as are those people
and lands under the lower-level druid.
However, the junior druid must participate
in the ceremony conducted by a higher
level druid in order for his charge to bene-
fit. It will be noted that it takes an llth-
level druid to cast ceremony: winter, while
a druid of 3rd level could cast ceremony:
spring. The lower-level druid will be
expected to conduct the ceremonies he is
capable of leading (casting). Furthermore,
he is to be in attendance on the nights
when the higher-level druids over him
conduct the ceremonies he is yet incapable
of leading (casting). Failure in either case
could mean disaster for the druid and/or
his charge. These ceremonies are all-night
affairs, during which the druids keep vigil,
chant, make offerings, and perform cer-
tain actions important to the community’s
or kingdom’s welfare for the coming year.
Ordinary worshipers are also participants,
although the druids do much of their
work withdrawn from the masses (and in
secret).
At the spring festival (Beltane), the sun’s
power to give life is celebrated. Great fires
are lit, and cattle are passed between
6th level
Blossom
Ceremony: Winter
Control lycanthropes
Decay
Otherworld
7th level
Call Hunt
Ceremony: Anointing
DRAGON 33
them. Druids and people also process
between the fires, waving shoots of grain.
The fiery sun is associated with health and
the destruction of disease, so it is easy to
see that the main point of this festival is to
ensure protection from disease for ani-
mals, crops, and humans. If the rite is
performed, the druids charge will be
subjected to the usual disease checks
throughout the whole year to come at
– 10% probability. Beltane is also a major
civic festival and is associated with the
spring planting.
Snapdragon (Alteration)
Level: 3 Components: V,S,M
Range: 8" CT: 6 segments
Duration: 3 turns ST: ½
AE: 4” diameter
Explanation/Description: This spell is
named after the little flower whose petals
can be manipulated like jaws. Upon cast-
ing this spell, all blooming plants in the
area of effect become animated and car-
nivorous. They writhe and stretch, biting
at creatures passing through the area.
They also shoot their pollen at creatures
within the area of effect, in imitation of a
dragon’s use of its breath weapon. Crea-
tures passing through this spell area take
2-8 hp damage from plant bites for every
round they are within the area of effect.
The flowers shoot their pollen once each
round that someone is within the area of
effect. “Pollinated” persons are disabled by
sneezing and choking for 5-20 rounds, and
are unable to leave the area on their own.
From 1-3 persons or creatures can be
pollinated each round. A successful saving
throw vs. spells reduces damage from
bites to 1-4 hp per round, and reduces
sneezing and choking time by half also.
The material component for this spell is a
snapdragon blossom.
Ceremony: Summer (Evocation)
Level: 4 Components: V,S,M
Range: Special CT: Dusk to dawn
Duration: 1 year ST: None
AE: Druid’s charge
Explanation/Description: The Summer
Festival of Lugnasad begins with the all-
night vigil of Midsummer, the shortest
night of the year. On the night of the first
full moon following Midsummer, great
fairs are opened. This is the time of year
when everything is in full flower. During
this time, all persons involved in the cere-
mony wear garlands, which are later
offered as sacrifices, beginning on Mid-
summer’s Eve. This is the night when
druids gather their mistletoe for the com-
ing year. As stated in the Players Hand-
book, each druid must gather his own
mistletoe on this night for his spells to
work at full potency during the next year.
If the druid cannot cast this spell for him-
self, he must gather with other druids
who will lead the ceremony, or the mistle-
toe he gathers will be nothing more than
lesser mistletoe, even if gathered accord-
ing to the prescribed form. Lesser mistle-
34 JUNE 1987
toe, borrowed mistletoe, holly, and oak
leaves can be used in spell-casting, though
all spell ranges, durations, and areas of
effect will be adversely affected. The
penalty for neglecting this festival is obvi-
ously the druids loss of spell potency
throughout the coming year — a penalty
which can provide dire consequences for
those who depend on the druids spell
abilities.
Decompose (Necromantic)
Level: 4 Components: V,S,M
Range: ½"/level CT: 7 segments
Duration: Perm. ST: None or Neg.
AE: 1500 gp wt. maximum
Explanation/Description: This spell causes
organic material to turn into humus or
compost instantly. Up to 1,500 gp weight
of material (150 lbs.) can be affected. Liv-
ing matter is not affected by this spell,
although a corpse (even a fresh one)
would be. Magical items composed from
organic materials (e.g., a wooden spear
+1) must make a saving throw vs. disinte-
gration. Nonmagical items of organic com-
position (doors, rugs, etc.) receive no
saving throw. Decomposed creatures can
be raised, resurrected, or reincarnated as
usual (after all, the body is there; it’s just a
clump of carpet sweepings). Undead crea-
tures which rely on corporeal forms are
also affected, though they do receive a
saving throw vs. death magic.
Effervescence (Alteration) Reversible
Level: 4 Components: V,S,M
Range: 12” CT: 1 round
Duration: 1 turn/level
AE: Special ST: None
Explanation/Description: By means of this
spell, the caster can cause up to 1,000
cubic feet of liquid/level to bubble, froth,
foam, and fizz like an agitated, carbonated
soft drink. This means that for every level
of experience the druid has, he gains an
additional 1,000 cubic feet of area of
effect. For example, at 2nd level, a druid
would be able to effervesce 2,000 cubic
feet of liquid, and at 3rd level, the amount
would be 3,000 cubic feet of liquid. Small
objects up to 10 gp weight in the effer-
vesced liquid will be drawn to the surface
by this spell. The reverse of this spell,
calm, causes an effect similar to that of
pouring oil on troubled waters: All liquids
in the area of effect become calm — even
rapids on a river or water in a boiling
kettle.
Rainbow (Evocation)
Level: 4 Components: V,S,M
Range: 6 ” CT: 2 segments
Duration: 1 round/level
AE: Special ST: None
Explanation/Description: This spell is very
useful in crossing dangerous places; a
rainbow evoked by a druid can be used to
span fissures, rivers, and so on. The rain-
bow springs into being, forming a multi-
colored arch of light 5’ wide, which can
support any amount of weight, and will
last as long as the druid maintains his
concentration upon it (or until the spell
duration elapses). A span up to 300’ may
be bridged by the rainbow, but the apex
of the arch will be one-fifth the length of
the span (60’ in the case of a 300’ span) in
height. Ceilings may not permit the
desired length, in which case the spell will
simply not function. Note also that the
rainbow makes upright travel across it
easy, regardless of the steepness of ascent
or descent; also, since there are no para-
pets, it is possible to fall or be thrown off
of the rainbow.
Ceremony: Autumn (Evocation)
Level: 5 Components: V,S,M
Range: Special CT: Dusk to dawn
Duration: 1 year ST: None
AE: Druids charge
Explanation/Description: Samain is the
autumn harvest festival and the main
feasting time of the year, when all the folk
assemble to offer their first fruits to the
gods. Great bonfires are built on promi-
nent hills, and dancing and drinking go on
all night. The harvest’s bounty is meant to
stave off hunger in the winter. Penalties
such as dearth and poverty are adminis-
tered to the druids charge for the coming
year if this festival is neglected (extra
expenses will be accrued, various treasure
collected will be deficient in value, etc.).
The DM must handle this condition of
misfortune throughout the year until the
next Samain. Figure at least 100 gp/level of
additional unexpected expenses, loss, or
misfortune per month in this event.
Fertilize (Necromantic) Reversible
Level: 2 Components: V,S,M
Range: Touch CT: 9 segments
Duration: Special ST: Neg.
AE: Special
Explanation/Description: With this spell, a
druid can increase the likelihood that
animals and plants will reproduce better.
Up to 12 HD of animals or a field of up to
10,000 square feet can be affected. Ani-
mals (including humans and humanoids)
make their appropriate saving throws;
fields have a saving throw of 15 minus the
level of the druid. In the case of animals,
the likelihood of conception is increased
5% per level of the caster. If both animal
mates are included in the spell, the proba-
bilities are added together. In the case of
plants, the yield of the field is increased
5% per level of the caster over normal.
The reverse of this spell, sterilize, applies
the same percentages in reverse: thus, the
likelihood of conception in animals is
reduced 5% per level of the caster, and the
yield of plants is reduced 5% per level of
the caster, unless the saving throw is
made. In either case, large plants, such as
trees, must be treated individually:
orchards are not the same as crop fields.
Duration lasts until conception is success-
ful or until the growing season is over.
Geyser (Alteration)
Level: 5 Components: V,S,M
Range: 12" CT: 1 turn
Duration: 1 round S T : ½
AE: Special
Explanation/Description: This spell causes
a geyser to erupt from the ground, shoot-
ing scalding steam and water high into the
air. The geyser will shoot up to a height of
20-80’ instantaneously, and continues to
spout for 1 round. The area of effect is a
function of the geyser’s height. The water
will fall in a circular pattern around the
point of eruption, with a diameter equal to
one-half the geyser’s height. Creatures hit
by the geyser itself take 3-36 hp damage
from the scalding water, while creatures
within the area of spray take 1-12 hp
damage. Successful saving throws vs.
breath weapons cut damage from the
geyser in half. The geyser itself is 1-4’ in
diameter where it erupts.
Blossom (Necromantic) Reversible
Level: 6 Components: V,S,M
Range: 3" CT: 1 round
Duration: Instant ST: Special
AE: 1 vegetable object
Explanation/Description: The center of this
spell can cause any object of vegetable
matter, living or non-living, to sprout
leaves, buds, and blossoms. The effects
produced will be living, but if produced
from a dead source (e.g., making an oaken
door sprout leaves and acorns), these
growths will eventually die from lack of
sustenance. Living plants caused to blos-
som by this spell will react normally to the
new shoots and blossoms. The reverse of
this spell, blight, causes any object of
vegetable matter, living or nonliving, to
have its appendages shrivel up and drop
off. Solid objects (e.g., an oaken door) are
not similarly affected, but if said door
were held together by wooden pegs, those
pegs would shrivel up and become loose in
their holes. Fruit, blooms, buds, leaves,
and so forth are withered instantly by the
blight. In either case, only enchanted
objects or plants with hit-die listings get a
saving throw. Blossom can be very useful
in aiding victims of starvation (one could
produce immature wheat ears from
straw), while blight is extraordinarily
useful against yellow musk creepers (all its
blossoms would fall off harmlessly). Plant-
like creatures, such as shambling mounds,
must save vs. death magic or take 6d4 hp
damage each time they are struck with
blight, and will gain 1 hp per HD (up to
their maximum limit) when affected by
blossom.
Ceremony: Winter (Evocation)
Level: 6 Components: V,S,M
Range: Special CT: Dusk to dawn
Duration: 1 year ST: None
AE: Druids charge
Explanation/Description: Offerings of milk
are in order for Imbalc, the winter festi-
val. It is the lambing season, and like
lambs, the year is born as the sun begins
to wax again. Yule is the longest night of
the year, so this is the longest spell in all
the druids repertoire. It is a petition for
strength. Neglecting this spell produces a
– 5% penalty in experience points earned
for the next year; the hit dice of animals
born are rolled at – 1 hp per die.
Control Lycanthropes
(Enchantment/Charm)
Level: 6 Components: V,S,M
Range: 6” CT: 3 segments
Duration: Special ST: Neg.
AE: Special
Explanation/Description: 1 werebear or
weretiger, 1-2 wereboars, 1-3 werewolves
or wolfweres, 1-4 wererats, or 1 jackal-
were can be controlled by means of this
spell. Control of only one type of lycan-
thrope may be attempted with any use of
this spell. If the lycanthrope is in human
form, the druid need not say what kind of
lycanthrope he is attempting to control,
but if lycanthropes of more than one type
are present in human form, only those of
one type (druid’s choice or choice at ran-
dom on basis of lycanthropic hit dice) will
be affected. Control lasts as long as the
lycanthropes continue to fail their saving
throws. A new check is made every night
DRAGON 35
during the week of the full moon (seven
nights); between full moons, control is
automatic. The effects of the spell are like
those of the fourth-level magic-user spell,
charm monster. In addition, the caster of
this spell can force lycanthropes under his
control into and out of wereform by
means of a simple command.
Decay (Necromantic)
Level: 6 Components: V,S,M
Range: ½"/level CT: 8 segments
Duration: Perm. ST: Special
AE: 3,000 gp wt. maximum
Explanation/Description: In most respects,
decay is like the spell decompose, except
that it affects living organic matter as well.
Up to 3,000 gp weight in objects or crea-
tures (300 lbs.) can be affected. Living
creatures who make their saving throw vs.
death magic do not decay, but age 2-12
years as a result of this spell. This spell
also requires the subject to make a system
shock survival roll.
Otherworld (Alteration)
Level: 6 Components: V,S,M
Range: Touch CT: 1 turn
Duration: Special ST: None
AE: 1 individual
Explanation/Description: This spell places
the druid or another individual he touches
in a special relationship to the Plane of
Shadow. The affected person exists in the
36 J UNE 1987
same body on both planes at once, and his
perception is extended to both. In addi-
tion, contact is made possible with the
Negative and Positive Material Planes. The
result of this is the ability to effectively
combat creatures with a similar dual exist-
ence. Creatures with a dual existence on
the Negative Material Plane (many undead)
are the most common creatures of this
sort, and the affected individual can see
them clearly, converse with them if
desired, and engage in combat with them
on equal terms. A person in the other-
world state is not affected by the energy
draining and other special abilities of
undead from the Negative Material Plane,
but will still take physical damage from
them when struck. Likewise, the other-
world person need not have magic weap-
ons in order to hit these creatures.
However, the spell can only be cast in the
dark, and sunlight will force the affected
individual back into sole existence on the
Prime Material Plane. Creatures killed in
the otherworld state have a 75% chance of
rising as undead of random sorts.
Call Hunt (Conjuration/Summoning)
Level: 7 Components: V,S,M
Range: Special CT: Special
Duration: Special ST: Special
AE: 10-mile diameter
Explanation/Description: This is truly an
awful spell, for it summons the Wild Hunt
itself! The druid selects a location that will
be the Hunt’s place of summoning (see
Legends & Lore, pages 30-31, for details
on the Wild Hunt), and begins to cast the
spell. The spell cannot be started until the
full darkness of night sets in (moonlight is
no hindrance). The caster must continue
to call the Hunt until the Hunt is heard in
the distance, or until the first light of
dawn. If first light comes before the Hunt,
the spell did not succeed. Note that it is
extraordinarily difficult to summon the
Wild Hunt, since the Hunt is, by its very
nature, beyond ordinary control (nor will
the Hunt be in any way under the caller’s
control if it does come). The Master of the
Hunt has a saving throw of 2 in all catego-
ries, and his is the saving throw used in
determining the success of this spell. Eve-
ry half hour that the druid is casting this
spell, 1d20 is rolled. A 1 indicates that the
Master has felt the summons and his horn
is heard in the night, 10 miles away.
Thereafter, the Hunt proceeds normally.
While engaged in casting this spell, the
druid can spend only one round every half
hour in other activities. The druid must be
standing upon the spot which is to be the
summoning source until the Hunt begins
to come (if it does).
Legends & Lore says: “The Wild Hunt
exists in all the lands where Druids and
their deities dwell.” However, should the
particular campaign being played exclude
DRAGON 37
the Hunt from its mythos, or if the DM
wishes to expand the possibilities of this
spell in other cultural settings, call Hunt
can be used to summon other powers of a
similar nature. The mode of casting would
be the same, and the powers’ saving
throws would be, also. Great discretion
should be employed in such a case, mak-
ing the powers called approximately equiv-
alent to the Hunt, which has at least 21
beings in it worth a total of 27,500 xp.
Some suggested powers from other
mythoi that might be called by this spell
are as follows:
Greek mythos — Dionysius with Mae-
nads (berserk maidens, AC 7; MV 15”; HD
8; hp 30; #AT 2; Dmg 1-6), or Pan with
satyrs and centaurs in a debauched state.
Chinese mythos — Fei Lien and Feng Po
with Spirits of the Air, or Wen Chung with
the same.
Egyptian mythos — Minions of Set.
Finnish mythos — Air Maidens.
Indian mythos — Yama with his Water
Buffalo.
Nehwon mythos — Gods of Trouble or a
whole pack of Astral Wolves.
Norse mythos — Valkyries.
Sumerian mythos — Ki (and entourage).
In any case, remember that the Wild
Hunt is at least as powerful as a demigod
and a couple of dozen big monsters.
Whether altered or not, this spell comes
labelled, “Handle with Extreme Care.”
Ceremony: Anointing (Evocation)
Level: 7 Components: V,S,M
Range: Touch CT: 18 turns
Duration: Perm. ST: Special
AE: 1 individual
Explanation/Description: This rite is used
to raise kings, high-level druids, and other
important persons to their stations. Vari-
ous other rituals accompany the rite. In
the Celtic view of things, sovereignty is a
goddess to be wooed and wedded. The
candidate is expected to make offerings to
the holy groves, conduct great sacrifices,
and give away vast amounts of wealth to
the poor to please his “bride,” the Power of
Sovereignty. Displays of physical prowess
in the candidate are part of the rituals
leading up to his annointing. Finally, the
anointing takes place. If the candidate
proves himself good, wise, liberal, and
powerful, he is accepted by the Sover-
eignty, and is allowed to take up his sta-
tion. At Tara, the kingstone upon which
the new High King stood was supposed to
cry out for the true king when he stood
upon it. Arthur’s being able to pull the
sword from its enchanted resting place is
much the same sort of thing.
However, the anointing is the seal of
station, whether or not the person’s
annointing works. In other words, the said
person is the lawful king, druid ruler,
or whatever, upon completion of this
ceremony, but disputes can arise about
whether that person is the rightful posses-
sor of the office. A successful anointing
raises the recipient’s wisdom and charisma
by one point each (subject to the usual 18-
point maximum). The saving throw for
this spell is unique. Assuming the candi-
date is properly qualified to assume the
station in question, his fitness for the
station is then evaluated by the DM. He is
rated on a scale of 1-4 (1 being highest) in
each of five areas:
Alignment — Has the recipient displayed
good character and faithfulness to the
druidic cult in his past behavior?
Duty — Has the recipient shown himself
responsible and reliable in all his past
dealings, and loyal to the kingdom or sect
or organization in question?
Leadership — Has the recipient been a
strong and fair leader?
Performance — Did the candidate per-
form well in the rituals, games, demon-
strations, offerings, and generosity during
the festivities prior to his anointing?
Breeding — Is the recipient of good
family connections and does he act as
befits his station?
For the recipient being judged in each
category, a saving throw of 5-20 is derived
from the addition of all of the awards
together. If the recipient rolls this saving
throw or above on 1d20, the spell works
and he is not only the lawful, but the
rightful possessor of that office.

Cantrips
for Druids
— Naturally
New zero-level spells
for the woods folk
by Rick Reid
In DRAGON® issue #108, an article enti-
tled “Cantrips for Clerics” dealt with the
possibility of zero-level spells called “ori-
sons” for fledgling clerics and druids.
These were described as more powerful
prayers and responses, mostly with a
religious base. However, since the fledgling
druid (or Tenderfoot) will spend most of
his initial training in the forest or wilder-
ness, it seems likely that he would be
taught prayers and chants that would be
Bird call (Evocation)
Area of Effect: Special
Casting Time: ½ segment
By means of this cantrip, the druid is
able to imitate the call of any of a number
of common, feathered creatures. The
druid must have already heard the sound
of the bird to be imitated sometime in his
career, and may only imitate one type of
bird with each casting. The spell lasts
only 2-5 segments, and the area of effect
depends upon the caster’s ability to
project sound. The somatic gesture
consists of clasping both hands around the
mouth while the lips are puckered to
create a whistling noise when breath is
exhaled.
28 MARCH 1987
of more benefit to him in this environ-
ment, before he learned the higher-level
“orisons.”
With this in mind, the following list of 12
druidic cantrips or zero-level prayers are
presented. These may be used in the same
manner as magic-user cantrips; when the
druid reaches 1st level, he may substitute
four cantrips for one first-level spell.
While the most common use of each spell
is given in the description, crafty players
will surely find other ways to employ
them. As always, the final say in using
these spells lies with the DM.
Drywood (Abjuration)
Area of Effect: 1 cubic foot of wood
Casting Time: 1/5 segment
This cantrip enables the caster to dry
pieces of wood that may be either too
green or too damp to be ignited. Once
treated, the wood may be burned as if it
had been dried for several months. The
somatic gesture consists of performing a
sawing motion with the material compo-
nent; a small torch or flame must also be
placed over the wood to be affected.
Test soil (Divination)
Area of Effect: 1 square yard of soil
Casting Time: 1/3 segment
This type of cantrip allows the druid to
determine if a particular section of ground
contains the right minerals and compo-
nents to support healthy plant growth.
The balance of acidity to alkalinity may be
divined, as well as the amount of fertilizer
the soil contains. A small pinch of the dirt
to be tested is placed between the caster’s
lip and gums, and the jaw is worked up
and down in a somatic gesture.
Heal rash (Alteration)
Area of Effect: One person
Casting Time: ½ segment
By casting this cantrip, the druid may
heal any rash caused by exposure to an
irritating plant (such as poison ivy, poison
oak, and poison sumac). In order for the
spell to work, the rash may not be spread
over more than 20% of the total body area
of the recipient. The material component,
a drop of milkweed fluid, is applied to the
affected area while the caster gives a deep
sigh.
Cause rash (Alteration)
Area of Effect: One person
Casting Time: ½ segment
The reverse of a heal rash cantrip, this
spell causes a red, itchy rash to appear on
one of the extremities of the victim. The
rash is, for all practical purposes, the same
as that caused by exposure to a rash-
causing plant and must be treated in the
same manner. A leaf of poison ivy, oak, or
sumac is hidden on the subject’s person;
the druid then makes a scratching motion
across his own arm while naming the arm
or leg to be infected.
Mark path (Enchantment)
Area of Effect: One object
Casting Time: 1/3 segment
This cantrip allows the caster to place a
small mark on an object, such as a rock or
tree, for the purpose of marking a path.
The mark is completely harmless and
remains invisible until the caster or an-
other druid passes within 10’ of the spot.
At this time, the mark appears briefly as a
glowing arrow, pointing in the direction
the caster has chosen. Once the mark has
revealed itself, the spell is concluded. The
somatic gesture consists of the caster
lightly drawing a small arrow with his
fingertip on the object to be marked, while
whistling a jaunty traveling song.
Disinfect (Alteration)
Area of Effect: One person
Casting Time: 1/10 segment
When cast on a minor wound, this can-
trip does nothing to heal the injury; it
does, however, prevent the wound from
becoming infected. At this point, the
wound will heal at the normal rate even
though it is not bandaged or kept clean.
Somatic gestures consist of the caster

sucking on the index finger of one hand
while pointing to the wound with the
other.
Quench (Enchantment)
Area of Effect: One person
Casting Time: 1/3 segment
This cantrip is used to soothe someone
who suffers from the effects of water
deprivation. While no water is actually
created, cracked lips are softened, and
one’s dry mouth and throat are moistened,
giving the illusion of having partaken of
liquid refreshment. The caster verbalizes a
“glug, glug” sound in the back of his
throat, while pretending to pour some-
thing into his or someone else’s mouth.
Parch (Enchantment)
Area of Effect: One person
Casting Time: 1/3 segment
The opposite of the quench spell, this
cantrip causes the unlucky subject to
experience an intense thirst — no matter
how recently he has drunk something.
Lips crack, and the mouth and throat
become dry until such time as a quantity
of liquid is again consumed, The somatic
gesture consists of the caster gripping his
throat while verbalizing a raspy, choking
sound.
Disguise scent (Alteration)
Area of Effect: Caster
Casting Time: 1/10 segment
By employing this cantrip, the druid is
able to neutralize his particular body odor
for a period of one round. Animals that
normally rely on the sense of smell to
detect the presence of strangers will not
be aware of the druid, and any creature
or object the druid encounters while the
spell is in effect will not absorb his aroma.
The caster goes through the motions of
pouring an imaginary liquid into his cup-
ped hand and splashing it on his body,
while humming a short ditty.
Edible plant (Divination)
Area of Effect: One plant
Casting Time: ½ segment
When cast on a plant, this cantrip allows
the druid to determine whether or not
consuming that type of vegetation would
endanger his health. Note that even if only
certain parts of the plant (such as the
DRUIDS
berries or leaves) were to be dangerous,
the entire plant would register as inedible.
Also, such things as grass or maple leaves,
while normally not eaten, would still be
revealed as edible, since their consump-
tion would cause no actual harm. The
somatic gestures consist of pointing to the
plant to be identified while making a
chewing motion with the mouth.
Repel insect (Alteration)
Area of Effect: Caster
Casting Time: ¼ segment
This cantrip causes the caster’s bodily
secretions (sweat, saliva, etc.) to act as a
natural repellent to certain types of in-
sects. The effect lasts for one hour, affect-
ing only common insects (flies, mosquitoes,
bees, wasps, ants, etc.), and only one type
of insect at a time. While the spell is in
effect, the insects may still swarm around
the caster, but they will not bite or even
light on his person. The insect to be re-
pelled must be named in a verbal com-
mand, while the caster twirls his index
finger around his head in a circle. The
material component is the wing or body
part of any common insect.
DRAGON 29
banisher of fear (above), it can add +4 to
a fear-caused saving roll if the subject is
severely intoxicated (add +1 to the saving
throw if the character in question is only
mildly intoxicated).
A quick rubdown in wine defeats attacks
that depend on adhesive qualities (for
example, attacks initiated by the giant
sundew and the mimic). This effect wears
off in three turns. Wine has a 50% chance
of killing plant spores that have reached
the skin but have not yet penetrated it.
Treatment must begin within one turn of
the contamination. Spores like those of
yellow mold that seek the throat and lungs
cannot be so treated.
Chirurgery
Druids are also trained to act as chirur-
geons (surgeons). While a dungeon or
battlefield is not an ideal operating theater,
this problem is counteracted to an extent
by the greater inherent survivability
shown by characters. Nonetheless, the
best that can be expected is a sort of
rough-and-ready, chop-and-sew procedure.
A druid purchases most of his or her
scalpels and tools from the local weapons
maker. Since these require more careful
work than a simple dagger, prices are
higher.
A 1st-level druid may start out with the
basic kit, but, as he or she advances, a
more advanced kit is expected as a matter
of course. The basic kit is relatively small
and would encumber the character
slightly more than a dagger, whereas the
advanced kit would be the size of a small
box (12” x 6” x 6”). Both can be carried
in a pack or pouch since speed isn’t a
factor in their use. Bandages are linen
soaked in alcohol and wrapped in dried
animal bladders.
Druids prefer to make their own
chirurgical thread. Closely wrapped linen
thread that has been carefully coated with
beeswax can be used, but silk is a better
material. However, obtaining it presents
druids with a serious dilemma.
When a cocoon is unwound to provide
Table 2
Chirurgical Equipment
Basic chirurgeon’s kit — 75 gp
Scalpel
Needle
Retractor/clamp
Advanced chirurgeon’s kit — 450 gp
Scalpels
Needles
Retractors & clamps
Bone saw
Lancets
Probes
20 MARCH 1987
silk, the larva is killed. If the gatherer
waits until the larva has completed its
metamorphosis, the cocoon is destroyed.
To mitigate this problem, the druid who
wishes to use silk must locate five worms
before they make their cocoons. The five
must be carefully fed and protected until
the cocoons are complete. It is then per-
missible to sacrifice one to obtain silk. The
other cocoons must then be protected
until the butterflies emerge. This time
span may necessitate the player sitting out
a few adventures. Since one cocoon yields
2,000-3,000’ of thread, a druid needs to
kill only one or two larvae in a lifetime.
Even the simplest medical treatment
takes time. The more complex the proce-
dure, the longer the process takes. Natu-
rally, nothing can be done until the melee
is concluded.
A 1st-level druid can repair damage
equal to one-third the damage sustained in
a given melee. This healing is at a rate of 2
hp per turn. The amount of damage that
can be repaired, if an advanced kit is used,
increases by 1 hp per level until the druid
reaches 4th level. After this point, no
further improvement is possible. Speed of
treatment doubles successively at the 3rd
and 5th levels; beyond that no further
improvement is possible. The treatment of
injuries due to burns improves at a
roughly similar rate (see Table 4).
Table 3
Encumbrance of Antidotes
Encumbrance in gp
Item (per treatment)
Antidote (any) 20
Balm for burns 50
Banisher of fears 20
Chirurgeon’s kit unused
Basic 20
Advanced 50
Itching powder 25
Mask of clear air (each) 100
Odors of sleep/wakefulness 50
Parasite repellent 70
Wineskin 50
Table 4
Chirurgical Healing
Druid’s Maximum amount of lost hp
level that can be healed
1 1/3 of total lost
2 l/3 of total lost +1 hp
3 l/3 of total lost +2 hp
4 l/3 of total lost +3 hp
5 l/3 of total lost +3 hp
6 l/3 of total lost +3 hp
Note: If the injury is a burn, replace the "1/3" with a “1/4" No improvement in ability is
available beyond the druids 6th level.
For example, a character has 30 hp, but
takes 16 hp damage. A 1st-level druid can
restore up to 5 hp if he works for five
turns. A 4th-level druid would be able to
restore 8 hp in four turns. A 10th-level
druid could restore 8 hp in two turns.
If the character has been reduced below
one-half of his normal hit points, some
form of anesthesia must be used in the
healing process. The anesthesia is usually
an alcoholic spirit, although some druids
may have compounded a crude ether to
use instead (see odor of sleep above). If
ether is used, there is no direct aftereffect
except as noted. If spirits are used, the DM
should apply the “Great” column of the
Intoxication Table in the DMG (page 82)
when determining the alcohol’s effects.
If no anesthesia is available, the treat-
ment can continue, but two or more mem-
bers of the party (cumulative strength
must equal three times the injured charac-
ter’s strength) must hold the patient down.
No one taking part in the treatment may
roll for surprise. Because of the noise, the
probability of encountering a wandering
monster is doubled.
If the injured character participates in
combat later, there is a high probability of
reopening his wounds. As a result, the
character loses one additional hit point for
each two hit points of damage sustained in
the new combat. The use of silk thread
reduces this to one additional hit point for
every four new hit points of damage.
Obviously, the extra damage taken cannot
be greater than the amount that was re-
paired. Treated wounds heal at twice the
normal speed of 1 hp per day, if the char-
acter rests.
This article has just skimmed the surface
of druidic medicine. While druids can be
valuable in repairing direct physical injury,
a DM who chooses to include disease and
mental illness will provide a rich field for
them to practice their nonmagical skills.
Druids are directed to Appendix J: Herbs,
Spices and Medicinal Vegetables in the
DMG (page 220) for other possible curative
substances.
HP healed by
druid per turn
2
2
4
4
8
9
 Volume II, No. 4 Issue 15 11

l;aksjofoejlaksasdjflasjffoiojffklasv;jvlzm,.dmfqasjdlkasmvnaqojkasvxmvfgjafoqirjlaksvl;akmv erkl;uweiorjsadklfja;sdjflkajd;jdfslksdfldslksoeoeo;azsdjf;lajdfoealkdjfl;asjdfasjdfoweijfaoelksdc,mxznvboitoiqna;snvasdkfjskladfl;aksjf ofoejlaksasdjflasjffoiojffklasv;jvlzm,.dmfqasjdlkasmvnaqojkasvxmvfgjafoqirjlaksvl;akmverkl;uweiorjsadklfja;sdjflkajd;jdfslksdfldslksoeoeo;azvxcvxdsggvzhjjhjuykjeroinvkldoia;klsdjf;lajdfoealkdjfl;asjdfasjdfoweijfaoelksdc,mxznvboitoiqna;sasdkfjskladfl;RonCarey2004

The Nature of Druids in the Creation

Flanaess: The Old Faith Delving into the creation story of the Flan is crucial to
understanding the origins and philosophy of the druids. The story
by Paul J. Stormberg
holds that Beory (Oerth) had two husbands - the brothers Pelor
(Sol, Light/Day) and Nerull (Dark/Night). Although she desired
to take Pelor as her husband, Beory could not wed him without
I cannot claim this article as entirely mine. The words hereafter are inciting the jealousy of his brother Nerull. Thus, she married both,
certainly mine but this article owes its birth to the many discussions and hoping to achieve a peaceful balance between the brothers. Her
presentations of the GreyTalk community. In particular, Shawn Bond’s only stipulation was that she would not bear children for Nerull.
seminal post on the subject, “The History of Druids” (GreyTalk 1997), first The brothers agreed and thus Beory began her eternal wedding
suggested the potential of detailing a druidic hierarchy for the Flanaess. His dance, dividing her time equally between Pelor and Nerull. To the
wonderful post provided the outline for a hierarchy that I closely follow. Flannae this represents the eternal cycle of night and day.
Also presented in his article was the idea of territorial divisions, the origin
of the druidical faith among the Flannae, the great NPC druid names, and After a time, Beory and Pelor begat Rao, Berei, Allitur, Zodal, Obad-
the verisimilar names for each order, derived, and expanded from, those hai (the five* “wandering stars”), and all living plants and animals
penned by Gary Gygax in the Gord the Rogue novels. of Oerth, including the Flannae. Using trickery, Nerull sired two
daughters by Beory, Luna (Mistress, The Great Moon) and Celene
Later that year, Nils Bang Augsburg provided us with Søren Thustrup’s (Handmaiden).
work on the matter, translated from Danish. Specifically, Søren’s idea of
regional divisions inspired their way into this article. A few months later,
Christian Kringstad Kielland posted a detailed description of the roles and * In his seminal work, Astrology, Divinity, and Mankind, Yestro
levels of responsibility for each circle and order of druid. Bilnigd hypothesizes the existence of a sixth wandering star,
Of course, the work of Gary Gygax provided the whole-cloth to begin with: ‘Nerull’, invisible to the naked eye due to its dark hue.
the original class description of druids in D&D and AD&D, the Old
Faith presented in T1 The Village of Hommlet, the druidic gods described
in the World of Greyhawk fantasy setting, the Archdruidess and her The Old Faith
defined territory in WG6 Isle of the Ape, and the vast wealth of druidic
information in the Gord the Rogue novels - the last figuring prominently Druidic faith or The Old Faith is the most ancient form of
in the representation of the Flan creation myth and druidical orders. worship in the Flanaess. It is the precursor to all other forms of
formal religion among the Flannae. Simply put, the druidical faith
This article is as canonical as possible, leaning heavily towards Gary is the belief that nature is an entity in and of itself. Not a god per
Gygax’s 1st Edition version of the World of Greyhawk Fantasy Setting se, but a creation of the gods, one that exists independently and
and the AD&D game. As it stands, this article is as close to Gary Gygax’s regulates itself.
original vision of druids in the World of Greyhawk as is possible.
The latter self-regulating mechanism, known simply as “The
Balance,” is central to the philosophy of the Old Faith. This
The Nature of Druids in the Flanaess philosophy of balance permeates the religion on many levels: at
the lowest level it considers the existence of individual plants
rom the Greyhawk setting’s earliest days, druids and animals, at the highest level it considers the very fate of the
were identified as a fundamental political force cosmos.
with followers among the agricultural and rural
communities. In T1 The Village of Hommlet, The Old Faith recognises Oerth, Sol, the night, the moons, and the
Jaroo Ashtaff (D7) was an important leader of the “wandering stars” as gods. Druids also believe that all plants and
community as well as having high level political animals, including the Flannae, are children of Beory and Pelor.
connections with the Viscounty of Verbobonc The ash and oak are held as sacred, and mistletoe is their greatest
and the druids of the Gnarley Wood. It is also evident in that symbol of faith. Astronomical events, especially those tied to the
same module that fully half of the townsfolk are of the druidical seasons, indicate times of religious importance. Indeed, druidic
faith. If Jaroo and his community represent the norm of druidical stone circles, standing stones, and earthworks are designed to more
influence across the Flanaess, they represent a powerful political accurately predict and to focus the effects of these occurrences.
and religious force to be reckoned with.
This article explores the role of druids in the Flanaess, clarifying Druidical Power (Adapted from the 1978 Player’s Handbook by
their relationship with the varied nature gods and giving a solid Gary Gygax.)
overview of their organisation and leaders. Also examined are
the druidic religious beliefs, philosophies, political motivations, Druidical power comes from the energies and forces of nature.
duties, and spell casting ability. Ultimately, this article will clarify Druids’ devotion to and study of the force of nature allows them
the druid’s purpose in Greyhawk and thereby provide DM’s and to tap into its spell power. This is similar to the manner in which
players with a distinctive and fascinating organisation for their priests and clerics gain their 1st and 2nd level spells, i.e., purely
campaigns. as a result of their knowledge and faith. Thus, even those druids
 Volume II, No. 4 Issue 15 12

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Symbol Used Spell Range Spell Duration Area of Effect

Greater Mistletoe 100% 100% 100%
Lesser Mistletoe 100% 75%* 100%
Borrowed Mistletoe 75% 50%** 100%
Holly Leaves 75%* 50%** 75%*
Oak Leaves 50%** 50%** 50%**
* or +1 on saving throws, if any, if category is not applicable ** or +2 on on saving throws, if any, if category is not applicable

choosing to serve in the clergy of a particular deity gain their spells part of the natural balance, taking from nature what is necessary to
from the force of nature and not the deity. survive but never exploiting it or damaging it without need.
Central to the druid’s ability to tap into the spell power of nature The second circle of responsibility is within a community. Like
are various components and sacred items. The greatest of these is other creatures of nature, druidic folk see themselves as a pack,
mistletoe, followed by holly and oak leaves. The potency of each herd, flock, etc. The individual druid’s primary duty within this
varies accordingly and mistletoe varies further depending on the circle is the protection and guidance of their flock. Thus, while
method by which it is gathered. This in turn affects the power of a neutral in alignment, the druid will strive to make his or her
druid’s spells as follows: community survive and flourish. While many of the druid’s actions
seem to weigh heavily toward law and goodness, in truth they are
Greater Mistletoe: This potency of mistletoe is only possible if
no more lawful and good than a wolf defending and ensuring the
harvested during Midsummer’s Night (4th of Richfest), when both
survival of it’s pack.
moons are full. The mistletoe must be cut with a golden or silver
sickle and caught in a bowl before it falls to the ground. It is potent The next circle of responsibility is local. The druid’s duty within
only for the druid who harvests it. All others who use it must treat this circle is guardianship of a small ecosystem such as a forest or
it as borrowed mistletoe. marsh. The druid acts as custodian of the locality, responsible for the
natural balance, serving to protect and guide those of the druidical
Lesser Mistletoe: This potency of mistletoe is possible for any
faith, while seeking to influence those who are not. Typically only
mistletoe not harvested in the prescribed manner above, or on a
minor orders are responsible for a locality. Minor orders are subsets
night other than Midsummer’s Night (4th of Richfest). It is potent
of a major order and are led by a Druid (D12). The Druids of the
only for the druid who harvests it. All others who use it must treat
Gnarley Wood or the Oaken Concatenation are prime examples of
it as borrowed mistletoe.
minor orders responsible for particular localities.
Borrowed Mistletoe: This potency of mistletoe includes that which
Above the local circle of responsibility is the territorial circle. A
has been harvested in either previous manner by a druid other than
territory is defined by a collection of woodlands, watersheds, and
the one employing it.
natural areas. Typically a major order is responsible for a territory.
Holly or Oak Leaves: These least potent of druidic symbols must Major orders are directed by an Archdruid (D13).
at least be harvested by the druid intending to employ them.
At a higher level is the regional circle. This circle is made up of three
Borrowed oak leaves and holly will have no effect. There is no
territories overseen by a Great Druid (D14).
prescribed method for harvesting these.
Still above the regional circle is the planetary circle. While
Note that regardless of the method of gathering, potency lasts
the plausibility of a planetary organisational level for druids
only one year and then fresh mistletoe, holly, or oak leaves must
seems impossible, bear in mind the druidic power of travel and
be obtained. Also note that these items are subject to damage and
communication. If such magic is considered, this organizational
loss and must be replaced either from a cache or from one of the
level is entirely possible. It is the Grand Druid (D15) that oversees
above methods.
all druidical activity on Oerth.
Finally there is the planar circle of responsibility. Only the three
orders of Hierophants (D16-23) deal with balance at this level.
Alignment and Political Views
Nature has a way of maintaining itself; this is known as the
natural balance or “The Balance”. As mentioned, this philosophy of
balance is central to the teachings of the Old Faith and maintaining Relations with Other Religions
this balance is the responsibility of every druid. The scope of Druids recognise many gods and may worship or even serve
responsibility, however, has many different levels. These levels are in the clergy of those gods, that is, if the ideals of alignment and
conceived as ever expanding concentric circles. Each circle is given nature worship are compatible. Indeed, many druids serve in the
it’s own scope and the next circle an even greater one. priesthoods of Beory and Obad-hai. There are even instances when
The primary circle of responsibility is, of course, self. The druid druids of different philosophical and ethical tendencies are known
must act within the accords of balance, seeking only that which is to serve Fharlanghn, Ehlonna, and Xerbo. Here are examples of
how druids are influenced by their patron deities:
 Volume II, No. 4 Issue 15 13

l;aksjofoejlaksasdjflasjffoiojffklasv;jvlzm,.dmfqasjdlkasmvnaqojkasvxmvfgjafoqirjlaksvl;akmv erkl;uweiorjsadklfja;sdjflkajd;jdfslksdfldslksoeoeo;azsdjf;lajdfoealkdjfl;asjdfasjdfoweijfaoelksdc,mxznvboitoiqna;snvasdkfjskladfl;aksjf ofoejlaksasdjflasjffoiojffklasv;jvlzm,.dmfqasjdlkasmvnaqojkasvxmvfgjafoqirjlaksvl;akmverkl;uweiorjsadklfja;sdjflkajd;jdfslksdfldslksoeoeo;azvxcvxdsggvzhjjhjuykjeroinvkldoia;klsdjf;lajdfoealkdjfl;asjdfasjdfoweijfaoelksdc,mxznvboitoiqna;sasdkfjskladfl;RonCarey2004

Druids of Beory tend to look at the larger picture, concerned Druids of Phyton are few in number. Typically found in good-
mainly with major disturbances of nature’s cycles. Small fires and aligned farming or rural, forested areas, these druids share their
other disasters of nature are part of the balancing cycle of nature, deity’s appreciation of beauty and nature. Protecting woodlands
each having effects beyond the comprehension of most beings. is foremost in their minds but agriculture is not antithetical to
Such events are accepted by druids dedicated to Beory. Balance- them. Instead, the druid-worshippers of Phyton actively support
of-nature disturbing events of otherplanar origin and magical such activity. Other druids are not fond of the chaotic good bent of
meddling are actively countered by these druids. Because of their this religion and find it an impure practice of the Old Faith, more
perspective, many druids dedicated to Beory find themselves in so than even the worship of Ehlonna. Elves, however, are typically
the upper echelons of the quite fond of such druids and their clerical brethren.
druidical hierarchy. Indeed, the scope of their Druids of Xerbo are the rarest of sorts. Called Sea Druids by some,
Druids of Obad-hai philosophy moves to a these druids act as wardens for the oceanic waters, coastlines, and
are more attuned to planar level of perception. the attendant animals and plant life. In particular these druids
wildlands and wild Thus the activity of the serve to guide those who eke out a living in these areas, i.e.,
animals. As with most fishermen, sailors, merchants, etc. Much like their priestly
druidical philosophy,
Hierophant orders is associates, they maintain that the struggle of the sea is part of
hunting is perceived often beyond the ken of nature’s way. Disturbing this balance is sure to bring the attention
as a natural balancing even the most powerful of of a sea druid.
force. Thus, while druids beings. Druids of non-human deities are also becoming more prevalent
dedicated to Obad-hai
in the druidical hierarchy. Originally solely a human institution,
protect wildlands and
the Old Faith has since grown to include many half-elves and
wild animals, they also
halflings in its ranks. That being the case, druids with non-human
support and guide those who hunt them. Excessive and wasteful
deities as their patrons have become more commonplace.
hunting is strongly countered by these druids. Similarly, these
druids protect wildlands, allowing for usage of an area’s resources
but strongly countering excess and abuse. Many of Obad-hai’s
druids are political, and, in their efforts to control access to their Organisation
region’s resources, seek positions of power and influence in the
druidical hierarchy. The druids of the Flanaess are organised into nine territorial
orders, each led by an Archdruid (D13). These territorial orders
Druids of Ehlonna share their deity’s fondness of forests, are grouped into three regions, Western Flanaess, Central Flanaess,
meadowlands, wildflowers, and sylvan areas. They likewise share and Eastern Flanaess, each overseen by a Great Druid (D14). In
Ehlonna’s alliance with sylvan creatures, hatred of evil humanoids, turn, these three Great Druids, are under the auspices of The Grand
and protective role regarding forests, flowers, and meadowlands. Druid (D15).
Although neutral in alignment, with only tendencies toward good,
these druids may be multi-classed druid/rangers. Since they have Little is known of the Old Faith’s world order beyond the Flanaess.
good tendencies and share many of the ranger’s ideals, they are As mentioned, however, there is a known Grand Druid (D15)
allowed this special dispensation by Ehlonna. who oversees all druidical activity on Oerth. This suggests the
possibility of druidical faith in Western Oerik, Hepmonaland,
Druids of Fharlanghn find that nature is best appreciated Fireland, Telchuria, and The Unknown Continent. However, the
as a whole, not some microcosm like a single forest or grove. faith is mainly centered in and around the Flanaess, as it originated
These druids travel across the lands of the Flanaess to gain an with the aboriginal peoples of this area.
understanding of nature. To them their presence in one area is
wasted if there is another area in need further afoot. Thus druids There are other more mysterious orders that go beyond the ones
following the philosophies of Fharlanghn are always travelling already mentioned. Known as the Hierophant orders, they are
from one area to another. It is perhaps this behaviour of travelling made up of powerful druids (D16-23) that have advanced beyond
from place to place and giving aid unto areas in need that gives the rank of Great Druid. The goals and intent of these groups are
these druids an overall tendency towards good. Elder druids more esoteric than their lower level counterparts. Indeed, the scope
dedicated to Fharlanghn eventually settle in one of the druidic of their philosophy moves to a planar level of perception. Thus the
regions they aided in the past. activity of the Hierophant orders is often beyond the ken of even
the most powerful of beings.
Druids of Geshtai are primarily focused on landbound bodies of
waters including: oases, wells, watering holes, rivers, ponds, lakes, The leaders of these orders (D23) are mysterious beings, having
etc. They are staunch defenders of the purity of these waters, as unknowable duties that can only include the fate of the cosmos.
well as the aquatic life dwelling therein and the folk who rely on The orders, circles, and ranks of the druidic hierarchy are given
such resources to survive. The druids differ from their priestly below, showing level, title, and, parenthetically, total number of
counterparts in that they also act as stewards for the animals, such druids. Instances without a total number indicate no limits to
plants, and peoples of the surrounding marshes, wetlands, swamps, the number of such druids.
and shorelines.
 Volume II, No. 4 Issue 15 14

l;aksjofoejlaksasdjflasjffoiojffklasv;jvlzm,.dmfqasjdlkasmvnaqojkasvxmvfgjafoqirjlaksvl;akmv erkl;uweiorjsadklfja;sdjflkajd;jdfslksdfldslksoeoeo;azsdjf;lajdfoealkdjfl;asjdfasjdfoweijfaoelksdc,mxznvboitoiqna;snvasdkfjskladfl;aksjf ofoejlaksasdjflasjffoiojffklasv;jvlzm,.dmfqasjdlkasmvnaqojkasvxmvfgjafoqirjlaksvl;akmverkl;uweiorjsadklfja;sdjflkajd;jdfslksdfldslksoeoeo;azvxcvxdsggvzhjjhjuykjeroinvkldoia;klsdjf;lajdfoealkdjfl;asjdfasjdfoweijfaoelksdc,mxznvboitoiqna;sasdkfjskladfl;RonCarey2004

Druidic Hierarchy of the Flanaess Order of the Amber Sphere

1st Aspirant Archdruid: Reynard Yargrove (D13; Obad-hai)
2nd Ovate Reynard is a wiry fellow with dark curly hair
3rd Initiate of the 1st Circle and deep brown eyes. He eschews the traditional
4th Initiate of the 2nd Circle white linen robes of his office, instead, favoring
5th Initiate of the 3rd Circle travelling and adventuring gear. He is obviously young
6th Initiate of the 4th Circle for the position, a point to which he is sensitive.
7th Initiate of the 5th Circle
8th Initiate of the 6th Circle Reynard’s sister, Reynardia (female; D13; Obad-hai), former
9th Initiate of the 7th Circle Archdruid of the Order of the Amber Sphere, is said to have been
10th Initiate of the 8th Circle instrumental in the initial recovery of the Staff of Rao. Since the
11th Initiate of the 9th Circle time of her absence on said quest, Reynard has served as Archdruid.
12th Druid Reynardia is currently in direct service of The Grand Druid, Uthos
13th Archdruid (9) Eldereye (D15; Beory).
14th Great Druid (3) Assistants: 3 Initiates of the 8th Circle (D10)
Overseer of All Druidical Activity on Oerth Grove: Dreadwood (U4-120)
15th The Grand Druid of Oerth (1) Deep within the rolling hills of the Dreadwood, the Niolar River
drops into the lush sylvan valleys at a place called the Prismatic
Hierophants
Falls. The spectacular 200’ waterfall sprays its crystalline waters into
16th Hierophant Druid an obscuring mist that fills the valley with multitudes of rainbows.
17th Hierophant Initiate Secreted within the shrouding mist and prismatic spectacle
18th Hierophant Adept is an ancient stairway carved into the living rock
19th Hierophant Master adjacent to the falls. The moss speckled stairs
20th Numinous Hierophant wind their way up to the top of the falls
21st Mystic Hierophant and quickly descend behind them to give
22nd Arcane Hierophant access to a hidden dell. The steep sided dell
23rd Hierophant (12) is rimmed with ancient oak, elm, ash, yew,
and yarpick trees so as to conceal the whole
from all but close aerial observation from
directly above the place. Even then the place is
The Nine Territorial
oftimes concealed by hallucinatory forest spells,
Druidic Orders of the especially when the falcon guardians area
Flanaess able to warn their druid masters of flying
intruders.
The following section describes
the orders of the Old Faith in charge The meadow within the dell has a stand of
of each of the nine territories of the ten foot tall monoliths arranged in a seemingly
Flanaess. Each section gives the name of random fashion. These shadowy giants are
the order, name and description of the order’s speckled with lichen and moss but their deeply
Archdruid or Archdruidess, number, level, and title graven glyphs and sigils still show. Amongst them is a
of the Archdruid’s or Archdruidess’ assistants, location and massive granite chair from which the arch-druid counsels the
description of the Archdruid’s or Archdruidess’ grove, the region faithful and tenders judgements against backsliders and righteous
of the Flanaess in which the order’s territory is located (West, East, fools.
Central), and the nations, woodlands, and wildlands overseen by
Region: Western Region
the order. The parenthetical note following named NPC’s assumes
the individual is a human male, unless otherwise stated. If the Territory: Keoland, Hold of the Sea Princes, Yeomanry, Sterich,
name of a deity is included that indicates the patron deity of the Geoff, and Flotsam, Jetsom, and Fairwind Isles
individual. Unnamed NPC’s are only given a class and level and are
Woodlands: Dim Forest, Dreadwood, Hornwood, Oytwood,
not necessarily human males.
Axewood (Keoland side)
Finally, a symbol representative of the order accompanies each
Wildlands: Barrier Peaks, Crystalmist Mountains, Good Hills,
entry. These symbols hold no power to turn undead or to receive
Hellfurnaces, Hool Marshes, Jotens, Little Hills, Stark Mounds
or cast spells. They are used for the purpose of identification and
are worn prominently as a badge, jewellery, cloak pin, or brooch.
The symbols are fashioned from a variety of materials such as silver,
Order of the Golden Sickle
gold, brass, copper, maiere, enamel, semi-precious, and precious
stone. These badges are proudly and, when need be, defiantly Archdruid: Brigeth Bearfriend (female; D13; Beory)
worn.
 Volume II, No. 4 Issue 15 15

l;aksjofoejlaksasdjflasjffoiojffklasv;jvlzm,.dmfqasjdlkasmvnaqojkasvxmvfgjafoqirjlaksvl;akmv erkl;uweiorjsadklfja;sdjflkajd;jdfslksdfldslksoeoeo;azsdjf;lajdfoealkdjfl;asjdfasjdfoweijfaoelksdc,mxznvboitoiqna;snvasdkfjskladfl;aksjf ofoejlaksasdjflasjffoiojffklasv;jvlzm,.dmfqasjdlkasmvnaqojkasvxmvfgjafoqirjlaksvl;akmverkl;uweiorjsadklfja;sdjflkajd;jdfslksdfldslksoeoeo;azvxcvxdsggvzhjjhjuykjeroinvkldoia;klsdjf;lajdfoealkdjfl;asjdfasjdfoweijfaoelksdc,mxznvboitoiqna;sasdkfjskladfl;RonCarey2004

Rotund and jocular, Brigeth is no swooning damsel. She is a homely the most hard-bitten nomads to silence and obedience. There is
woman of 40 years with tangled red hair, dull hazel eyes, and heavy a kindness in Obanor’s deep blue eyes that quells even the most
freckling. Despite this, or perhaps because of it, she leads her region nervous supplicants. That and his approachable manner make him
with great success, having no foolish male druids doting on her well loved by most practitioners of the Old Faith.
beauty. She has a broad smile, speaks many languages,
Assistants: 3 Initiates of the 8th Circle (D10)
and is a superb diplomat. Her
hand shake is as strong as a Grove: Burneal Forest (W4-58)
strapping man’s and she is a
The euphoric scent of pine floods the senses in this virgin-conifer
fierce fighter, preferring a
woodland. At the heart of this fastness is a circular, tiered dais of
stout bronzewood shillelagh
massive proportions. Cut from a local, bluish-gray stone, nine stone
in combat. Always at her side
tiers rise up some 8 feet each from the forest floor. Upon the top
is an old black bear female
tier rests an ancient, smallish seat with a low back. Fashioned from
called Jilal to whom she talks
a single, massive piece of translucent, yellow amber, this odd chair
and consults as if it were a
is the seat from which the Archdruid judges and issues edicts to
human. The old bear seems to be
the faithful. Suspended within the chair are a number of ancient
quite opinionated.
large insects. Said to be an artifact of incredible age, the origin and
Assistants: 3 Initiates of the 8th Circle power of the Amber Chair of the Archdruid are closely guarded by
(D10) the Archdruid and his servants.
Grove: Bramblewood (M5-98) Region: Western Region
The Archdruid’s grove is secluded in the deep Bramblewood, amidst Territory: Blackmoor, Perrenland, Tiger Nomads, Wolf Nomads
the ruins of an ancient Beygraf’s summer palace. Only broken
Woodlands: Burneal Forest
remnants of gilded columns of ecru stone jut from the undergrowth
of jade ferns and climbing ivy. Near the center of the grove, a circle Wildlands: Clatspur Range, Cold Marshes, Land of Black Ice,
of broken columns stands upon a pavilion of ecru stone inlaid Mounds of Dawn, Sepia Uplands, Yatil Mountains, Yecha Hills
with peacock mosaics of blue and green glass. Within the circle of
Bodies of Water: Lake Quag
columns is a tiled bath built around a spring of exceptional purity.
The enchanted spring glows with the aquamarine brilliance of
Celene for nine days after the Handmaiden has shown full.
Order of the Emerald Sphere
It is here that the archdruidess and her coterie walk and hold
Archdruid: Lacoon, Son of Earth and Sky
counsel. The magics cast by the Archduidess, especially those of
(D13; Beory)
scrying, are most potent when the pool holds the aquamarine
brilliance of Celene within its waters. Blind from birth, Lacoon has pale, marble like
eyes that are chilling to behold. His white gaze
Region: Western Region
pierces the souls of all who come before him to be judged. Lacoon
Territory: Bissel, Ket, Tusmit, Ekbir, Zeif, Plains of the Paynims, is fair skinned and freckled with a florid face. His hair and beard are
Ull, Valley of the Mage a wild bush of curly brass-colored locks, shot through with white
and silver. His stormy personality is difficult to predict and the
Woodlands: Bramblewood, Ugudru Forest
wrath of his temper is fearful. Indeed, lesser druids quaver when
Wildlands: Dry Steppes, Lorridges, Tusman Hills, Ulsprue his thunderous voice rumbles through his grove. The Archdruid
Mountains is never without a flurrying cadre of small animals — sparrows,
finches, wrens, jays, squirrels, chipmunks, etc. These creatures serve
Bodies of Water: Lake Udrakanakar
as his “eyes” due to a special benison provided by Beory herself.
Such extraordinary vision leaves nothing unseen by Lacoon and
makes it all but impossible for him to be surprised. Nearing 50
Order of the Holly Cruciform
years in age, Lacoon still maintains a powerful, stocky build.
Archdruid: Obanor Birchborn (D13; Obad-hai)
Assistants: 3 Initiates of the 8th Circle (D10)
Known as “Birch-Skin” or the “Pale Druid” by the nomads and
Grove: Welkwood Grove (J4-95)
tribesmen of his territory, Obanor is indeed of fair skin. Standing
nearly seven feet, this tall, sinewy, blonde-haired fellow makes Secreted deep within the giant iptwoods of this place is the grove
quite an impression. Though he carries a heavy, eight foot staff of the Archdruid. The grove itself is a horseshoe-shaped stand of
of bronzewood, he is reluctant to use it. A man of peace, everyone giant ipts that tower some one hundred feet above. Nestled within
assumes, due to his size, that he is a giant in battle. Obanor is very the mighty roots of the stand are a scattered collection of blue-gray
wise and quite charismatic. As such he is a skillful negotiator and stone seats, some larger than others, even giant-sized. In the back
legislator. He is sought out from all corners of his territory to judge of this arboreal apse, raised upon a dais, is the massive stone seat of
disputes. When holding counsel, the Pale Druid is know to rap his the Archdruid. One cannot help but feel small and unimportant in
staff upon the stone, the sound and shock of which startle even such a place
 Volume II, No. 4 Issue 15 16

l;aksjofoejlaksasdjflasjffoiojffklasv;jvlzm,.dmfqasjdlkasmvnaqojkasvxmvfgjafoqirjlaksvl;akmv erkl;uweiorjsadklfja;sdjflkajd;jdfslksdfldslksoeoeo;azsdjf;lajdfoealkdjfl;asjdfasjdfoweijfaoelksdc,mxznvboitoiqna;snvasdkfjskladfl;aksjf ofoejlaksasdjflasjffoiojffklasv;jvlzm,.dmfqasjdlkasmvnaqojkasvxmvfgjafoqirjlaksvl;akmverkl;uweiorjsadklfja;sdjflkajd;jdfslksdfldslksoeoeo;azvxcvxdsggvzhjjhjuykjeroinvkldoia;klsdjf;lajdfoealkdjfl;asjdfasjdfoweijfaoelksdc,mxznvboitoiqna;sasdkfjskladfl;RonCarey2004

Region: Central Region The Archdruidess Byrnei Oerthborn is an austere woman with
curly brown hair, and sun-browned, freckled, skin. Her lambent
Territory: Celene, County of Ulek, Duchy of Ulek, Dyvers, Gran
green eyes sear with intensity and are always searching they eyes
March, Greyhawk, Hardby, Pomarj, Principality of Ulek, Veluna,
of those she meets. The Archdruidess is not interested in the day-
Verbobonc, Wild Coast
to-day sqaubbles of the local forest dwellers or the needs of visitors.
Woodlands: Axewood (Duchy of Ulek side), Dim Forest (East of While she questions those she meets, especially those who visit
the Realstream River), Gnarley Forest, Silverwood, Suss Forest, the stranger places of the Vesve, she leaves mundane work to her
Welkwood, Wild Coast capable assistants.
Wildlands: Cairn Hills, Drachensgrab Hills, Kron Hills, Lorridges, Byrnei’s true interests are far more
Lortmils, Mistmarsh esoteric, and mysterious. It seems
she is ready to move on from
Bodies of Water: Nyr Dyv
her position here but still, she
stays on, seeking the answer
Order of the Ivy Cruciform to some greater question, one
she never puts into words. She
Archdruid: Folkin Ippward (half-elf; D13; Obad-hai)
is often away, delving into the
Folkin is an exceedingly handsome half-elf with dark curly hair, mysteries of the Vesve - always
violet eyes, and golden-tan skin. He came to his current position seeking something… something
from the life of an adventurer, although he has long since lost the that affects the fate of Oerth itself.
desire for that mean life. Instead, Folkin revels in the fruits of his
Assistants: 3 Initiates of the 8th Circle
office. He take great pleasure in the ceremony and respect that is
(D10)
afforded him as an Archdruid. Decorum and proper respect must
be shown at all times in his presence. Folkin is especially fond Grove: Gamboge Forest (X2-65)
of women, surrounding himself with a number of lovely young
The Grove of the Archdruidess is atop a large hill that rises up
assistants, both human, and half-elven. A pretty face is not easily
above the surrounding woodland. A clump of giant linden, ipt, and
overlooked by this fellow.
ancient elms upon the crest conceals the activities of the Druids of
Assistants: 3 Initiates of the 8th Circle (D10), all females the Ebon Altar. Deep within are massive, lichen covered monoliths
graven with druidical sigils and imagery. The black stone from
Grove: Vesve Forest (U4-83)
which they are carved is of a sort unknown to the locals. Each
Perhaps the most cleverly concealed of all groves is that of vaguely humanoid monolith appears as a giant in noble repose,
Archdruid Folkin Ippward. Atop the largest hill in the forest is an sitting upon its heels and hanging its massive head. While scattered
open meadow of tremendous size. The place commands a sweeping throughout the grove, these silent giants all face toward a massive
view of the Vesve canopy to the south and east toward Whyestil block of ebon-hued stone at the center of the grove. The stone is an
Lake. The Emerald Meadow, as it is called, has a peculiar knot ancient altar, clutched in the gnarled roots of a giant ipt. It is here,
work design carved into it, cut right down to the white chalk of with the ages-old, arboreal witnesses and ebon-hued watchers, that
the hill itself. The stark white, maze-like pattern of Flan knot work the Archdruid holds her austere counsel.
contrasts dramatically with the emerald grass of the meadow and
Region: Central Region
can be seen from miles away. The maze is the key to entering the
grove of the Archdruid, for those who walk the proper pattern find Territory: Bandit Kingdoms, Horned Society, Iuz, Rovers of the
themselves in a faerie demi-plane wherein the grove exists. Only, Barrens, Tenh, Theocracy of Pale
a few high level druids of the Order of the Ivy Cruciform and the
Woodlands: Celadon, Gamboge Forest, Fellreev Forest, Phostwood,
Archdruid himself know the pattern to walk upon the maze. All
Nutherwood
others seeking audience within the grove are blindfolded and lead
through the maze. Wildlands: Bluff Hills, Flinty Hills, Rift Canyon, Troll Fens,
Wastes
Region: Central Region
Bodies of Water: Fellreev Lake
Territory: County of Urnst, Duchy of Urnst, Highfolk, Furyondy,
Shield Lands
Woodlands: Vesve Forest Order of the Silvery Sickle
Wildlands: Abbor-Alz, Bright Desert, Howling Hills Archdruid: Y’lor, Born of Earth and Sun (D13; Beory)
Bodies of Water: Whyestil Lake This stocky, barrel-chested fellow is a bear of a man with thick,
curly red hair. His beard is plaited into two braids and held by gold
rings. Y’lor’s skin is pale white save for his flush, ruddy cheeks and
Order of the Ebon Altar nose, his eyes are more purple than anything, and when his mouth
splits into a wicked grin, it reveals filed, pointed teeth, a tradition
Archdruid: Byrnei Oerthborn (D13; Beory)
 Volume II, No. 4 Issue 15 17

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among his clan. How Y’lor came to the Old Faith is unknown but despite good intentions. Even the wood elves of the forest have
his present service therein is well known indeed. lost their commitment to the other woodfolk and have become
increasingly isolated. Other druids within the Order of the Thorny
Y’lor is a strong advocate for the emancipation of Bone March
Cruciform seek a challenger to Umina from outside their precincts.
and vows to drive the humanoids forth with his own bronzewood
Until such is found, or the Hierophant returns, it is unlikely the
cudgel. The Archbarony of Ratik can
various factions of the forest will reunite under a common goal.
always count on the woodsmen and
worshippers of the Old Faith loyal Assistants: 3 Initiates of the 8th Circle (D10)
to Y’lor to swell it’s ranks in a time
Grove: Adri Forest (K2-66)
of need. Further political clout
is held by Y’lor and the Order of Those seeking the Grove of the Archdruid without a druid amongst
the Silvery Sickle as they closely their company are unlikely to succeed. As one approaches the
control the cutting of wood within outer defenses of the grove, brambles, thorns, and yarpick trees
the boundaries of the Timberway. grow thicker and thicker. Stubborn folk may continue this route
at a painful price, but ultimately they will find no way to breach
Assistants: 3 Initiates of the 8th
the ring of thorns. Wiser folk will wait in petition at the edge of
Circle (D10)
this place, in hopes that a patrol of druidical warders discovers
Grove: Timberway Forest (M2-42) them. Only then will the petitioners be allowed any ingress to the
place, and that only with the strict permission of the Archdruidess
High on a bluff known locally as the Stormy
herself.
Heights, the Order of the Silvery Sickle meets above the crashing
fury of Timber Bay. Storms rage against the bluff and the lichen Deep within the interior of the grove are tumbled monoliths and
covered stone circle that stands upon it but to no avail. The the remains of a circular stone building. The walls and columned
stones have stood so for as long as people have lived amongst the veranda of this place are intermingled with gnarled elms, maples,
Timberway. It is rumoured that the Archdruid single-handedly, and squat live oaks - the whole being overgrown with ivy and
whilst within the ring, sunk a fleet of rogue Schnai longships mistletoe. The interior of the place serves the Archdruid as a
intent on raiding the Archbarony. council chamber. Sunlight dapples down throughout the shattered
dome of this ancient civic building, and a spring-fed fountain
Region: Eastern Region
sprays crystal water into a stone basin. The Archdruid utilizes this
Territory: Stonefist, the Barbarian States, Ratik, Bone March. basin as a scrying pool.
Woodlands: Hraak, Loftwood, Sablewood, Spikey Forest, Region: Eastern Region
Timberway
Territory: Almor, Great Kingdom, North Province, Nyrond,
Wildlands: Corusk Mountains, Griff Mountains, Rakers Medegia, Sea Barons, Spindrift Isles
Woodlands: Adri, Grandwood Forest
Order of the Thorny Wildlands: Gull Cliffs, Lone Heath
Cruciform
Archdruid: Umina,
Order of the Ruddy Gloaming
Servant of the Moons
(female; D13; Obad-hai) Archdruid: Feory Yewstaff
(female; D13; Obad-hai)
Umina appears to be
no more than a mousy Referred to as The Huntress
mid-wife and herbalist. by many of her followers, it
She is in her late 40’s is easy to see how Feory came
and has flat, gray-brown to her position. Born of the
hair and brown eyes. A local woodfolk, she has been
quiet woman, Umina, an almost mythical figure since
Servant of the Moons childhood. Her mother bore Feory
is a master herbalist, renowned for her effective tinctures, balms, until late in her pregnancy when she was
and medicines. Left in a lurch with the disappearance of the gored by a giant boar and killed. Cut from her mother’s womb by
Hierophant Immonara, the position of Archdruid fell to Umina. her huntsman father, Feory lived.
As her predecessor, Umina follows a policy of peace and quiet
An oak leaf birthmark in the nape of her neck foretold her path.
strength. Alas, she lacks the true charisma and power of her former
Raised by her father, she quickly learned the art of the hunt and
mistress and tends to stay within the confines of her grove. Thus,
the precepts of the Old Faith and Obad-hai. At age twelve she
the various factions of the Adri have become fractious and rarely
helped her father to hunt the legendary Great Boar that slew her
work together. The two main orders of rangers take up vastly
mother. The old boar was wily and dangerous but the two hunters
different approaches to raiders and often work against each other
had their motive. They cornered the beast, the father wounded it
 Volume II, No. 4 Issue 15 18

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but was mortally wounded in turn. The beast turned on the girl Assistants: 3 Initiates of the 9th Circle (D11)
but impaled itself upon her spear, braced on the roots of an ancient
Grove: Adri (?)
oak. Feory slew the beast that had killed both of her parents and
had threatened her community for years. This legend is a favourite
of the woodfolk of the Rieuwood and the Hollow Highlands.
The Grand Druid of Oerth
The Huntress is both beautiful and fierce, with pony tailed hair
Name: Uthos Eldereye (D15; Obad-hai)
of jet and smouldering, dark brown eyes. Her flawless golden-tan
skin lies like polished stone over her chiselled features. She wears Assistants: 9 druids and 3 archdruids (D13; one of these is Rowena
hunting garments and bears a boar spear at all times, walking Yargrove (female; D13; Obad-hai))
with it as if a staff. In ceremony and battle, she is known to wear a
Grove: Fellreev Forest (R3-57)
stiffened-leather helm adorned with antlers. Feory has trained nine
huge mastiffs that obey her every command.
The Wild Hunt has been know to visit her territory annually, some
believe she leads the ‘Hunt herself.
Hierophants
Order of the Cabal
Assistants: 3 Initiates of the 8th Circle (D10)
Hierophant: 4 Hierophants of the
Grove: Rieuwood (Q2-92) Cabal (D23)
The Grove of the Archdruidess is found deep within the Rieuwood. Assistants: Unknown (D16-22)
Rising from the center of a large open meadow is a tightly grown
ring of massive live-oaks, some sixty feet high and three-hundred Grove/Plane: Unknown
feet across. Called Oakhaven, by those that know of it, the grove
is a formidable fortress with impenetrable, regenerating walls of
living oak trees and no noticeable means of entry. Within are the Order of the Golden Dawn
dwellings and huts of the Archdruid, her assistants, and visiting Hierophant: 4 Hierophants of the
druids, bards, and the occasional ranger. Above are observation Golden Dawn (D23)
platforms, rope-catwalks, rope and pulley rigs, and dumbwaiters to
bring in supplies and visitors. Assistants: Uknown (D16-22)
Region: Eastern Region Grove/Plane: Unknown
Territory: Ahlissa, Idee, Irongate, Lordship of the Isles, Onnwal,
Scarlet Brotherhood, Sunndi Order of the Rosy Cruciform
Woodlands: Menowood, Rieuwood, Thelwood Hierophant: 4 Hierophants of the Rosy Cruciform (D23)
Wildlands: Glorioles, Headlands, Hestmark Highlands, Hollow Assistants: Unknown (D16-22)
Highlands, Iron Hills, Spine Ridge, Vast Swamp
Grove/Plane: Unknown

The Great Druids of the Flanaess

Area: Western Region
Sunset…
The Old Faith is a rich and unique element of the Greyhawk
Great Druid: Oeridia Uskhome (female; D14; Obad-hai) setting. It is hoped that this article gives a sense of presence to the
Assistants: 3 Initiates of the 9th Circle (D11) druidical hierarchy and philosophy, making it a living, vital part
of campaigns, one of the wheels-within-wheels that are trademarks
Grove: Dreadwood (Z4-122) of the setting. So too, it will give players a richer backdrop for
the political forces that directly interact with their characters,
especially those playing druids or bards.
Area: Central Region
Great Druid: Iada-hai (D14; Beory)
Assistants: 3 Initiates of the 9th Circle (D11)
Grove: Celadon (N3-83)

Area: Eastern Region

Great Druid: Eblin of the Swans (D14; Beory)
Druids of the Old Faith http://www.wizards.com/default.asp?x=lg/lgpg/20080122a&pf=true

Druids of the Old Faith

Power Groups
by Eric Menge

The sun rises and the sun sets, the two moons dance across the heavens, and the seasons pass. Since the
earliest days, the druids of the Old Faith have watched the Eternal Circle of Nature. They know the ways of
nature and the mysteries of Oerth, but they are not its master. Instead, they are servants of nature and tend to
the needs of the land and its creatures. Only the foolish would underestimate their power for they have mastered
the secrets of the world itself.

Gods of the Old Faith

At the core of the Old Faith is Beory the Oerth Mother. She is the wellspring of all life and some druids consider
her the manifestation of Oerth itself. Additionally, the Old Faith believes that each season has a deity who acts as
steward for that portion of the year. The identities of these gods vary, depending upon the faithful. Like nature,
the Old Faith is very adaptable.

Among the Flannae, Ehlonna is the Spring Maid, Obad-Hai is the Lord of Summer, Berei or Beory is the Lady of
Autumn, and Nerull is the Winter King. At the center of the yearly cycle is the sun, symbolized by Pelor, who
ensures the change of the seasons. When the Old Faith spread among the Oeridians, Procan birthed five
children to assume these roles – Atroa (spring), Sotillion (summer), Wenta (autumn), and Telchur (winter) – while
Velnius, lord of the sky, fills the same role as Pelor. Though the Old Faith has only a small following among the
Suel, Bralm (spring), Llerg (summer), Phyton (autumn), and Vatun (winter) are the stewards of seasons among
communities with significant Suloise presence, while Lendor keeps the cycle. Other nature gods have devotees
among the Old Faith, as long as the druid remains of purely neutral alignment.

Beliefs of the Old Faith

The Old Faith of the Flanaeess is not about the temporal power of a church but about truths present in nature.
The druids seek to understand these truths, internalize them, and preserve them. Four truths permeate the
philosophy and teachings of the Old Faith.

The Eternal Circle: The central belief of the Old Faith is that of the Eternal Circle. Spring blooms into summer,
which fades to autumn and then descends into winter before winter gives rise to spring. The moon waxes, wanes,
and waxes again. Life gives way to death, which leads to rebirth. The root of all druidic philosophy is grounded in
the belief that the Eternal Circle continues without end, and all that is will pass away before being reborn.

All Things in Balance: For the Eternal Circle to turn, all things must exist in Balance. There is a place for
everything natural somewhere in the world. Death exists because it must, and winter comes because it is part of
the cycle. Nature is wild and dangerous, and the predator is just as much a part of the world as the prey. Old
Faith druids constantly strive to maintain the Balance of nature through their actions and in their thoughts.

Symbolism through Nature: The druids of the Old Faith hold great store in symbolism and respect oracles,
auguries, and omens. Animals and plants both represent philosophical truths, and druidic auguries are centered
on observing natural phenomena – such as what kind of birds fly overhead or the pattern formed by dropping a
stone into a still pond – and interpreting the meaning rather than asking a god’s servants directly. Druids often
keep oracular animals to assist with the divinations. The elemental weirds (described below) are greatly revered,
and many druids seek their advice.

The Power of Four: The number four has powerful significance in the Old Faith traditions. There are four
seasons in the year. The family has four roles – mother, father, daughter, and son. There are four great celestial
bodies – Oerth, the Sun, Luna, and Celene. The four elements – fire, water, earth, and air – are the foundation of
nature.

Legends of the Old Faith

The Old Faith druids first arose among the Flannae of Oerth, a human tribe with a proud tradition of storytelling.
Below are two of the most prominent myths of the Old Faith.

The First Dance of Beory: Long ago, Oerth was naught but lifeless stones and dust. Beory arose from the
essence of Oerth itself, looked over the windswept, broken land, and saw promise. Hope and the desire to give of
herself filled her, and she danced across the barren land. As she danced, she cut her foot on the sharp rocks of
the young world, and her blood sprinkled the ground where she stepped. Far above, Pelor turned his eye to the
dancing goddess, and he fell in love as he watched her dance. Beory’s blood mingled with the soil and Pelor’s
light shone from the heavens. Living things grew in the wake of Beory's dance, and the world blossomed for the
first time.

Obad-Hai and the Summer Tree: Each spring, Obad-Hai is born and grows into an eager and daring boy. At the

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threshold of summer, Ehlonna comes to him and guides him to manhood. In the summer, Obad-Hai becomes the
Stag King and leads the Wild Hunt. His strength withers in the autumn until he is the Shalm. At the last breath of
the year, Nerull comes and slays him with a single stroke and hangs the corpse from the Summer Tree for seven
days, at the end of which Pelor cuts him down and buries him so that he is in the embrace of his mother, Beory.
Ehlonna comes to the grave and waters it with her tears. From that grave sprouts a sapling that gives forth a
single fruit. The fruit ripens, falls to the ground, and splits open to reveal the boy – Obad-Hai – beginning the
circle anew.

Friends of the Old Faith

The Old Faith does not exist in isolation. As an ancient religion, the Old Faith has made numerous allies over the
centuries. The tenet of All Things in Balance allows the druids to accept the widely varying customs and faiths of
people across the Flanaess. However, a few friends bear special mentioning.

Elves: The cordial relations between the elves and the Old Faith stretch over millennia. When the elves first
encountered humans, they interacted with the Flan tribes who were devout followers of the Old Faith. The elves
were impressed by the level of understanding and reverence of nature possessed by the druids and that
friendship continues to this day. The wood elves and the snow elves are the friendliest toward the druids, while
the grey elves are the most reserved. The valley elves are the exception to the rule, but their antipathy is a recent
development that began with the arrival of the Mage of the Valley. While the drow worship a demon, they do
revere spiders, and the neutral live-and-let-live stance of the Old Faith makes interaction between dark elf and
druid a complex one.

Fey: The Old Faith druids have long had relations with the fey. Because of the druids' strong connection to the
land and nature, they seemingly understand the capricious fey and can treat with them without dire peril. The fey,
in turn, respect the druids and deal with them in preference to other mortals. However, a faerie’s definition of
respect and dire peril are often far different from a mortal’s. Some groves sacred to the Old Faith have a dryad’s
tree among their number or a pool that lairs a nymph. Satyrs and sprites roam and do not settle in one place for
very long but often visit with the druids to share tales or receive advice.

Old Lore Bards: The Old Lore is a select order of bards affiliated with the Old Faith. Originally chosen from
among the Flan nobility, today’s bards must be human or half-elven and of noble descent. The bards have a long
tradition of scholarship and are organized into seven colleges, which are scattered throughout the Flanaess. The
druids entrust the Old Lore bards with many of their secrets. In return, the bards serve the often anti-social druids
as messengers and ambassadors.

Rangers of the Gnarley: Numbering roughly 200, the Rangers of the Gnarley are an independent faction who
strives to bring the good folk of the forest together and keep the forest independent of outside influences, such as
Greyhawk, Dyvers, and Celene. The strict neutrality of the Old Faith keeps them from becoming fast allies of the
good-aligned Rangers, but the Ranger Knights often seek out the druids for counsel and the druids rely on the
Rangers to eliminate threats to the Balance.

Foes of the Old Faith

The druids of the Old Faith have gained their fair share of enemies as well as allies over the years. The clerics of
St. Cuthbert are often rivals with the Old Faith for the devotion of the common folk but this competition is mostly a
peaceful one. The druid’s conflict with the followers of Pholtus is not heated enough to rise to the level of a foe,
but there is little love lost between them.

Aerdi and the Great Kingdom: When the Aerdi, the largest of the migrating Oeridian tribes, arrived in the
eastern Flanaess, they encountered decadent Flan tribes who had forsaken the Old Faith and had embraced the
worship of Ahmon-Ibor the Sibilant Beast (who would later be known as Demogorgon the Prince of Demons.) Not
every tribe was in the thrall of demons, but the Aerdi made no distinction in their destruction between the Old
Faith and demonic cults. By the time of the establishment of the Great Kingdom, the Oeridians had completed
the obliteration of the Flannae culture. The Old Faith druids retreated to the depths of the great forests, as their
circles were systematically destroyed, but prophesized that this was but a winter and they would outlast any
nation that the Oeridians could devise. With the fall of the Great Kingdom, their words came true, and the druids
have begun to emerge from their forests.

Elder Elementalism and Tharizdun: In the past, the Old Faith did not consider the cults of Elder Elementalism
a danger. Even at the height of the Temple of Elemental Evil, the Old Faith only had one druid, Jaroo Ashstaff, in
Hommlet to watch the cult. However, the Old Faith’s attitude changed when the druids learned that the Elder
Elementalism was a plot by the followers of the Tharizdun. The Old Faith considers the Unmaker the greatest of
all threats because he plots to completely destroy the Eternal Circle. The druids aggressively seek to undo any
attempts by the followers of Tharizdun to unleash their dread deity.

The Far Realms: Beyond the fabric of reality are the Far Realms. This horrific place is the home of aberrations
that are not part of the natural order of Oerth. Normally, the Old Faith would not concern itself with the matters of
another plane, but sometimes the barriers between planes wear thin and things seep across the boundaries. The

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gruesome might of the incomprehensible beings from the Far Realms warp nature in disturbing and impossible
ways by their very presence. This perversion to nature is anathema to the druids of the Old Faith, who constantly
attempt to destroy the intruders and seal the breaches between the worlds.

Vecna and the Ur-Flan: The Ur-Flan were a mysterious group among the Flannae about whom little is known for
sure. It is known that several of their number, Vecna and Keraptis among them, made themselves overlords of
pre-cataclysm empires and these Ur-Flan empires were quite evil. The druids did not concern themselves with
the Ur-Flan as long as they were not a threat to the Balance or the Eternal Cycle. This passive acceptance
allowed Vecna and others like him to flourish, and some held whole tribes in bondage to their evil. When Vecna
betrayed the druids and twisted their power over nature into a source of undeath, they were completely
unprepared. Some druids fled, many died, and the few who remained served the Whispered One. A number of
scholars believe that the druids who served Vecna rescued many of the Ur-Flan secrets and the Old Faith
preserves that knowledge to this day.

Places of Power
Worship of the Old Faith always takes place outdoors. Instead of temples, the druids and their followers gather at
places of natural significance. The druids often accentuate the power of these sites through additions of stones or
carefully chosen trees.

Elemental Weirds: The druids believe that elemental weirds are either manifestations of Beory's will in Oerth or
reflections of her consciousness. Either way, these cryptic beings are powerful diviners that dwell in remote and
hidden locations. The air weirds specialize in exploration and can be found on windy plains or mountaintops. The
earth weirds speak of death and fate and live in soft earthen pools of mud or clay. The fire weirds keep ancient
lore and give guidance to the suffering and ignorant, and their essences are bound to pools of fire or lava. The
water weirds speak words of healing and hope and dwell only in the clearest springs.

Megalithic Circles: The great megalithic circles are the heart of the Old Faith. The druids erect standing stones
on prominent hilltops or other places of natural power. The massive stones are either solitary (a menhir),
arranged to form a doorway (a trilithon), or a covered room (a dolmen). The stones commonly are arranged in
circles, but the exact arrangement varies widely.

Sacred Groves: The sacred groves act as centers of worship for the Old Faith. They are the lesser of the two
worship sites and are much more common than megalithic circles. Oak groves are the most prevalent, but other
trees are used, such as the massive deklo or the fruit-bearing usk. The choice of trees in a grove is crucial as
every tree has symbolism to the Old Faith.

Ways of the World: The Ways of the World are a secret means of travel for the Old Faith druids of the Flanaess.
They access a portion of the Ethereal Plane, which allows the druids to cover long distances on Oerth by walking
a short distance in the Ethereal. The Ways open to Oerth between the stones of a trilithon at a megalithic circle
and are guarded by a fey spirit bound to that gateway. Every gateway has a different guardian with a different
personality, and the druids must bargain with the fey for passage into the Ways. Common prices are a bit of
gossip, a song, or a flower, but sometimes the fey demands a difficult or valuable gift for passage.

The appearance of the Ways changes drastically depending on the season and the whim of the natural world.
Sometimes it resembles islands of stone in a thick sea of mist connected by narrow stone bridges. Other times, it
is twisting network of caverns or raised causeways through endless mire. The one constant are the menhirs
located at any crossroads in the Ways. Markings written in the Druidic language cover these stones to guide the
druids through the Ways.

The Ways of the World are not without danger. Centuries ago, vargouilles crept into them and flourished. The
druids consider them an unnatural parasite and try to eradicate them at every opportunity, but they have met with
little success. Because there is no sunlight in the Ways, once a victim is bitten, the corruption into one of these
aberrations continues unabated. The druids often take an Old Lore bard with them to counter the vargouilles’
scream, but travel through the Ways is extremely hazardous.

Hierarchy of the Old Faith

Druids enter the Old Faith as Ovates, where they assist more senior druids much as acolytes assist priests.
Above the Ovates are the Nine Circles of Initiation. When druids first become Initiates, many take an appellation
based upon an aspect of nature that speaks to them (for example, “Dorendel the Hawthorne” or “Jolene the
Hare”) and symbolizes their dedication to the neutral path of the Old Faith. Above the Ovates and the Initiates are
those with the title of Druid, who hold responsibility for a grove or a megalithic circle. The Druids must answer to
the nine Great Druids who each oversee one of the nine geographical regions of Oerth. Because of the vast
distances involved, each Great Druid is assisted by three Archdruids. The near-legendary Grand Druid stands at
the ultimate head of the Old Faith.

Druids arise from the rank of Ovate through the Nine Circles of Initiation by means of a series of trials and
ceremonies that test their wisdom and understanding of druidic lore. The ranks of Archdruid, Great Druid, and
Grand Druid are determined by challenge. Challenges must be made and resolved on the equinoxes and the

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solstices, and a druid may only challenge the rank directly above her current one. The challenge is determined by
the incumbent but must involve some sort of contest between incumbent and the challenger. Common
challenges include riddles, races, wrestling while in wildshape, or chess-style games, but any form of challenge is
possible as long as both contestants face the same danger. If successful, the challenger ascends in rank and
cannot be challenged that season while the incumbent is reduced to the challenger’s rank. If a druid dies while
holding a rank determined by challenge, the druid of the next higher rank sets the challenge and all claimants
must compete with each other. If this happens to the Grand Druid, Beory sets the challenge, providing details of
this through divinations and visions.

The Great Druid for the region that encompasses the Dominion of Greyhawk is Hildefer Paravis (Paravis being
Ancient Suloise for “the Feathered”) (N female human druid 15). She makes her home in the Gnarley Forest,
where she is on excellent terms with the rangers, swanmays, and fey. She is known to use her thousand faces
ability to take a variety of guises. Her favorite is a half-elven bard who travels throughout the lands on the border
of the Gnarley, carrying news while collecting tales to preserve the oral history of the region. Until this year
Hildefer held the rank of Archdruid, but she won the challenge against the former Great Druid at the summer
solstice, when she collected more fireflies (1,526 to be exact) in a single night.

As her first act, Hildefer has reclaimed several megalithic circles in and around the Gnarley Forest. She has
ordered the druids to cull back the bracken and restore the menhirs to their former glory. This activity has
attracted a lot of attention among the fauna and fey of the Gnarley, who have been gathering at these points. The
Greyhawk militia is watching these events carefully for fear that she make take a strong stand against their
incursions into the ancient forest. So far, Hildefer has been content to reclaim the old places of power and to
watch those who enter her forest.

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